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Thera 1.74: Suyamana
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(74):Suyamana Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =74. Suyāmana= Reborn in this Buddha-age at Sālī, as the son of a certain brahmin(priest), he grew up expert in the Three Vedas.1 Feeling repelled by domestic life, and inclined to jhāna, he met the Exalted One(Buddha) at Sālī, believed, was initiated into monkhood, and attained arahantship(enlightenment) as soon as his head was shaved. Upon that he signalized his putting away the hindrances, and declared aññā(supreme attainment) in this verse: ---- 74 Kāmacchando ca byāpādo thīnamiddhaɱ ca bhikkhuno|| Uddhaccaɱ vicikicchā ca sabbaso'va na vijjatī' ti.|| || ---- 74 With sensuous(sexual et al.) desires, with enmity, With sloth of mind and torpor of the flesh A Monk has no dealings, and in his heart Turmoil of any kind and doubt are dead. ---- 1 It is noteworthy that whereas there were in Dhammapāla's day Four Vedas (including the later Atharva-veda), the Buddhist schools of Eastern India - e.g., Conjevaram - either did not know of this increment in brahmin(priest) literature, or observed sufficient historical accuracy to associate these original Theras with three Vedas only (see Dialogues, i. 109, n. 2). Sāla, or Sālaɱ, a brahmin(priest) village in Kosala, is twice mentioned as visited by the Buddha in the Majjhima (Suttas 41, 62; cf. Saɱy., v. 144); but Sālī has, so far, not been met with elsewhere. ---- =1.8-474 Commentary on the stanza of Suyāmanatthera= The stanza starting with Kāmacchando ca byāpādo constitutes that of the venerable Thera Suyāmana. What is the origin? This one also, having done devoted service toward former Buddhas, accumulating meritoriuos deeds in this and that existence, was reborn in a brahmin family, in the city of Dhaññavatī, at the time of the Blessed One Vipassī ninetyone aeons (kappa) ago from now. On having come of age, he reached perfection in all the brahmanci lore and taught the brāhamna mantras. On that occasion also the Blessed One Vipassī, together with a large concourse of monks happened to have entered the city of Dhaññavatī for alms. On having seen Him, the brahmin became pious-minded led Him to his own home had the seat prepared, spread a flower spread above it and offered the same; when the Master became seated there, he made Him satisfied with exalted nourishment; when He had eaten His meal, also, he offered sweet scented flower reverentially to Him. The Master performed His thanks-giving and took His departure. On account of that act of merit, he was reborn in the divine world and having done meritorious deeds now and then, he wandered about his rounds of repeated rebirths among divine and human beings and was reborn as the son of a certain brahmin at Vesālī when this Buddha arose. His name was Suyāmana. On having come of age, he became proficient (pāragu) in the three vedas, and being engaged in exalted exertion (paramanissamayutto), despised the enjoyment of sensual pleasures by home-dwellers, became bent of Jhāna, aptly gained pious faith, on arrival at Vesālī of the Blessed One, became monk and attained atahatshiip as and when his hair was started being shaved off by means of a rezor (khuragga). Hence, has it been said in the Apadāna:– “In the city of Dhaññavatī, I was then a brahmin. In the (reading of) signs (lakkhana) in Itihāsa as well, along with nighanḍu together with ketubha. I was versed in words, explanations (veyyākarana), and clever in signs (nimitta). I taught my pupils the mantras as well, being proficient (pāragū) in the three vedas. Five handfuls of lotus flowers had been placed on my back, because I was desirous of making sacred offerings at the sacrificial alter (āhutiṃ yitthukāmo) in the gathering together of my father and mother. At that juncture, the Glorius One Vipassī, surrounded by His clergy of monks, the bull among men, came lighting up all directions. Having prepared a seat, I invited the great sage; having spread those flowers, I led Him to my own home. Whatever there was in my own house food for enjoyment (āmisa) I placed at his disposal (paccupaṭṭhita) and all that I offered to Buddha, being pleased with His hands (sehi pānībhi). On having come to know the time when He had finished eating, I offered a handful of flowers. Having performed His thanks-giving the Omniscient Buddha took His departure facing north. It was ninetyone aeons (kappa) ago from now, that I then offered flowers. I do not remember any evil existence; this is the fruitful result of flower offering. An unintervening (anantaraṃ) aeons (kappa) ago from now, I was a king named Vara dassana (Excellent Seer), a very strong world-king, endowed with seven gems. My depravity had been burnt.… Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he uttered a stanza making manifest (byākaronto) his Arahantship, in the face of doing away with his hindrances (nīvazena):– 74.”Desire for sensual pleasures, malevolence (byāpāda), sloth and drowsiness of a bhikkhu; flurry (uddhacca) as well as doubt (vici- kicchā); in every respect there does not exist.” There kāmacchando means desire for sensual pleasures; sensual pleasure as well as that desire also constitute kāmacchanda, desire for sensual pleasure; sensual lust (kāmarāgo). Here, however, all the lust also is kāmacchanda, desire for sensual pleasures, because of the fact that it signifies also most excellently (agganagga) meriting murder (vajjha): therefore, he said: “Sabbasovana vijjati.” Indeed, all things (dhamma) that belong to the three kinds of abodes (kāma rūpa, arūpa bhūmi) constitute kāma (sensual pleasure), because of desirability (kāmanīyaṭṭha) lustful desire for sensual pleasure that occur there; on that account Buddha said thus:– “Āruppe kāmacchandanīvaranaṃ paṭicca thina middha nīvaranaṃ uddhacca nīvaranaṃ avijjā nīvaranaṃ uppajjati (in the formless (arūpa), dependent on the hindrance of desire for sensual pleasure, there arises the hindrance of sloth and drowsiness, the hindrance of flurry and the hindrance of ignorance). The mind is injured (byāpajjati) and reaches rotton condition; on this account, thus: byapādo. “He conducted himself to my disadvantage (anattha);” thus begun, malice occurs in this manner. Sloth (thina) is unpleasantness (akalyatā) of mind, joining together (saṃhanana) the lack of energy (ussāha); drowsiness (middha) is unpleasantness (akalyatā) of body, destruction (vighāta) without dagger (satti); both of that sloth and drowsiness constitute thinamiddhaṃ. Statement has been made, after having put together into a single one for the oneness of the opposites of what ought to be done (kicca) and nourishment (āhara). The state of being shaken in uddhacca (distraction). Due to whatever deed (dhamma) the mind becomes raised and untranquil, that is disturbance (vikkhepa) of mind and flurry. Here also, the selfsame taking (gahana) of flurry (uddhacca), owing to similarity of opposites of what should be done and nourishment, worry (kukkucca) as well has been but taken; thus, it should be seen. It characterises (lakkhanaṃ) later (pacchā) anguish (anutāpa). Indeed, whatsoever regrets (vippaṭisāra) sequel to (upanissayo) commissions (kata) and omissions (akata) of good and bad deeds, that is anguish (kukkucca). Vicikicchā is to be construed thus:– “Is it indeed so or not certainly in this manner?” thus, dubiousness arises; in other words, in investigating the nature of things (dhamma) he finds hard and fatigued; due to this; thus, vicikicchā (doubt); the suspicion over such foundation (vatthu) as buddha and so on. Sabbaso means without any remainder (avasesa) Na vijjati means does not exist (n’atthi); because of having been well cut off by the right path (magga) it is not to be got. This set of two words also should be interpretted seprately. Indeed, this is here the interpretation.-- A bhikku(monk), to whom there does not exist in all respects even, desire for sensual pleasure (kamacchanda). mental unjury (byapāda), sloth and drowsiness (thinamiddha), flurry and worry (uddhaccakukkucca) and doubt (vicikicchā) owing to their having been well cut off by this and that right noble path (ariyamagga); to that bhikkhu(monk) there is nothing that should be done; in other words, it is the heaping up (paticaya) of what has been done (kata); thus, he explained his Arahantship (aññaṃ) with the indication of his aññā(attainment). Indeed, when the five hindrances had been well cut off by means of the right path (magga), because of that state of disappearance (aṭṭhatā) of one, every depravity (kilesa) also but becomes well cut off. On that account he said thus:– “To the Blessed One, having discarded the five hindrances and all the depravity (upakkilesa) of the mind.” The Commentary on the stanza of the Thera Suyāmana is complete. ----